Inkarnieren = sich in eigenem Köper und Leben zurechtzufinden


Oh Inkarnierter,

der physische Leib ist leer,

leer ist jegliche Form;

Erscheinung ist nicht verschieden von Leerheit,

Leerheit nicht verschieden von Erscheinung;

was Form ist, ist leer,

was leer ist, ist Form.

So ist es bei Empfindung,


Denken und Wissen.

                        Herzsutra, Buddhismus.


Amnion. w



Ch-fl. = See-wespe/= Box jellyfish/= Feuerqualle

Ferr-met. (Meteoreisen)/= Inkarnationsmetall



R.S. Nitrogen. inkarniert das Seelische.

Pap-r. w  = Klatschmohn/= Poppies/= Feuerblume/= Klaproos/Positiv: Hilft auf die Erde zu in- und exkarnieren .

Plumbum., the incarnating metal

Rose. Elixir WALA 1 tsp. attention and concentration disorders/suitable for small children (extreme premature) ADHD/ADD/Rosenwasser


Verb. = Königskerze bringt Neugeborene auf Erde



Vergleich: Siehe: Ianus/janus




Anthroposofische Mitteln Anhang 3 [Armin Scheffler] (Caitlin Doughty – Ask A Mortician)

Film: Limbus


[Zeit Online 18.2.2021]

Sterbehilfe und Paragraf 217

Betäubungsmittel zur Suizidhilfe für Schwerstkranke

Die rechtliche und politische Situation hat sich seit dem Inkrafttreten von Paragraf 217 des Strafgesetzbuchs im Jahr 2015 verschärft. Das Verbot der geschäftsmäßigen Suizidhilfe wurde gewissermaßen durch ein Urteil des Bundesverwaltungsgerichts vom 2. März 2017 ergänzt. Das Gericht entschied, dass das Bonner Bundesinstitut für Arzneimittel und Medizinprodukte (BfArM) verpflichtet ist, Patientinnen und Patienten in "extremen Notlagen" den "Zugang zu einem Betäubungsmittel, das eine schmerzlose Selbsttötung ermöglicht", zu gestatten.

Inzwischen haben mehr als 130 Schwerstkranke einen entsprechenden Antrag beim BfArM gestellt. Aber die Hoffnung der Betroffenen auf Hilfe währte nicht lange.

Gestützt auf das Gutachten eines konservativen ehemaligen Verfassungsrichters, der das Urteil erwartungsgemäß als verfassungswidrig bezeichnete, hat das Bundesgesundheitsministerium unter Leitung von Jens Spahn (CDU) das BfArM 2018 angewiesen, alle gestellten Anträge abzulehnen und damit das höchstrichterliche

Urteil zu missachten.

Die Weisung des Gesundheitsministeriums rief scharfe Kritik wegen des offensichtlichen Verstoßes gegen die Gewaltenteilung hervor. Viele Betroffene klagten gegen

die Ablehnung ihrer Anträge, so sie diese noch erlebten. In der Folge erklärte das Kölner Verwaltungsgericht im November 2019 das generelle Verbot des Erwerbs von Betäubungsmitteln zur Selbsttötung für grundgesetzwidrig und legte die einschlägigen Vorschriften des Betäubungsmittelgesetzes dem Bundesverfassungsgericht zur Überprüfung vor (Az: 7 K 8461/18).


[David Little]

Corona and end of life: Anti-t. Ars. Carb-v. Lach. Tarent. Tarent-c.

[Reon Johnathan Conning]

2.3 Dying is as much a part of life as is living. In a sense, we are all moving towards death and, thus, we all could be said to be dying. A useful definition of dying

is “the physical, behavioural,  cognitive  and  emotional  experience  of  living  with  life  threatening/life limiting illness” (Meagher & Balk, 2013: 33). In the context

of this study, dying refers to the time in a person’s life when that person develops a fatal condition, when it is recognised by a physician, when knowledge of that

condition is communicated to the person involved, when the person realises and accepts the facts of his or her condition, or when nothing more maybe done to

reverse the condition or preserve life (Kastenbaum, 2009: 97). Corr and many other thanatologists emphasise the fact that the dying person is still living and is

continuing to experience a broad range of needs, desires, plans, projects, joys, sufferings, hopes and anxieties (Kastenbaum, 2009; Corr, Corr and Borders, 2013;

Meagher and Balk, 2013).

2.3.1 Attitudes Toward Dying

Attitudes about death are constantly changing while there are also variations between nations and cultures (Auger, 2007; Brady, 2014: 37). In Western societies medical science has advanced to a point where it is possible to help human beings live longer than may otherwise have been the case and thus, responses to death have also changed (Filippo, 2006). With people having become more optimistic and being interested in living longer, a culture of death avoidance and denial has emerged (Marsh, 2009). Nevertheless, despite the optimism, the inevitability of death creates some degree of anxiety in individuals at some stage in their lives (Niemiec and Schulenberg, 2011: 387). This anxiety may be general and may be borne out of the fear of pain and suffering, the loss of self, the welfare of surviving family members, annihilation or simply the unknown (Neimeyer, Wittkowski and Moser, 2004: 310; Doka, 2009: 291; Niemiec and Schulenberg, 2011: 388). Several studies have been conducted in an effort to

measure various forms of death anxiety and to compare variables that do or do not influence such anxiety. The findings from these studies have highlighted the complexity

of the subject with researchers acknowledging that it is not yet fully understood (Kastenbaum, 2009; Corr, Corr and Bordere, 2013: 66). It was initially believed that, the

older a person becomes, the more they fear death and, thus, their death anxiety levels increase (Feifel and Branscomb, 1973: 283). With the improvement of instruments

for studying death anxiety, it has been found both that older people do not fear death as much as their younger counterparts and also that several factors other than age

were found to affect death anxiety (Neimeyer et al., 2004: 320; Benton, Christopher and Walter, 2007: 342; Kastenbaum, 2009; Corr et al., 2013: 56). In a comprehensive

review of the relationship between age and death anxiety, it was reported that death anxiety “was heightened for older adults who

(a) had more physical health problems,

(b) reported a history of psychological distress,

(c) had weaker religious beliefs,

(d) had lower ‘ego integrity’, life satisfaction, or resilience” (Fortner, Neimeyer and Neimeyer, 1999: 387).

Younger subjects were found to fear such things as “bodily decomposition, pain, helplessness and isolation, whereas older subjects were more concerned about loss of control

and the existence of an afterlife” (Fortner et al., 1999: 390). In addition, women were found to report higher death anxiety as compared to their male counterparts (Lester,

Templer and Abdel-Khalek, 2007: 256), people who firmly believe in an afterlife showed less death anxiety (Wink and Scott, 2005: 208), while life accomplishments and past

and future regrets were also shown to play a role (Tomer, Eliason and Wong, 2007: 466). Death anxiety has also been examined in terms of other demographic and personality

factors which included occupation, health status, experience with death and psychopathology (Tomer and Eliason, 1996: 350).

Of particular interest to this study was the finding that medical and non-medical care givers, such as crisis intervention workers, displayed greater apprehension about their

own death and dying as compared to their counterparts (Tomer et al., 2007:466). Other studies showed that this tended to result in conservative medical decision making while

some physicians were sometimes reluctant to disclose terminal diagnoses and exhibited a generally negative attitude regarding dying (Neimeyer et al., 2004: 323).

Most  studies  conducted  on  death  attitudes  used  descriptive  cross-sectional methodologies and focused on death anxiety using self-reporting questionnaires.

Fear of dying, also known as thanataphobia, refers to a specific and conscious fear of death, which may be functionally debilitating and inhibit personal growth (Niemiec and

Schulenberg, 2011: 388). Neimeyer (1994) recommends that it is important to distinguish between fear of dying and death anxiety. Some alternatives to death anxiety include

death denial, death avoidance and death acceptance. Nevertheless, which ever way we perceive death, our attitude towards death and dying may have an impact on both our

wellbeing and our definition of personal meaning and may also determine how we live our lives (Neimeyer et al., 2004: 310; Tomer et al., 2007: 466; Wong and Tomer, 2011).

Death denial and avoidance are futile as various events in life, such as a terminal illness, an unexpected death of a loved one, or a disaster will force us to confront the stark reality of mortality (Wong and Tomer, 2011).

Despite our efforts to suppress and repress death awareness, anxiety about our demise may still manifest through worries/stresses/depression/conflicts (Yalom, 2008: 216). Death acceptance and death anxiety are intimately related (Gesser, Wong and Reker, 1988: 113).

There are several theories on the concept of death acceptance. The three-component model that was introduced by Wong in 1994 has remained popular in contemporary literature (Neimeyer et al., 2004: 337). This model introduces the concepts of neutral acceptance, approach acceptance and escape acceptance. Neutral acceptance refers to the acceptance of death as an integral part of life and it is neither feared norwelcomed while approach acceptance is linked to the belief in a happy afterlife and is associated with

a positive outlook on death. On the other hand, escape acceptance results from living conditions that are “felt unbearable by the individual such that death seems an attractive alternative to life” (Neimeyer et al., 2004: 322). This model is just one viewpoint that serves to broaden the conceptual framework for understanding death attitudes.

Two major implications of death-related attitudes include the fact that such attitudes may vary greatly and that human beings may “reflect on their own and other possible attitudes, select with some degree of freedom the attitudes they wish to hold, and change their attitudes in light of new encounters or additional reflection on matters related to death” and dying (Corr et al., 2013: 60).

Aus einem Forum:


#1.9 — vor 1 Tag 11

Was verstehen Sie blos unter Gesundheit?

Kennen Sie Serge Gainsbourg? In Frankreich nannte man ihn den traurigen Juden. Er sagte etwas, was in vielen Koepfen haengen blieb:

"Mein Deal mit dem Tod geht niemanden etwas an, weder einem System, noch einer Regierun, noch einer Kirche"

Ich wuerde dazu schreiben, es geht auch keinen Gutmenschen an.


Furcht, für alle eine Last zu sein: Coch. Raph


[Konstantinos Pisios]

In regards to sensation of dying I might say that there is one phenomenon called Near Death Experience (NDE) which includes physiological, psychological

and alleged transcendental aspects and it has distinct progression as follows

  A very unpleasant sound/noise is the first sensory impression to be noticed

  A sense of being dead;

  Pleasant emotions; calmness and serenity;

  An out-of-body experience; a sensation of floating above one’s own body and seeing the surrounding area;

  A sensation of moving upwards through a bright tunnel or narrow passageway;

  Meeting deceased relatives or spiritual figures;

  Encountering a being of light, or a light (often interpreted as being the Christian God or another divine figure);

  Being given a life review;

  Reaching a border or boundary;

  A feeling of being returned to the body, often accompanied by reluctance.

This type of phenomena may be found in a patient who is dying or in the process of resuscitation. And probably these are the delusions a patient might experience in this state.


Vergleich: Siehe: Anhang 2 (Interview mit Gian Domenico Borasio/Johannes W. Schneider) + Anhang 3 (Interview mit Rosina Sonnenschmidt) + Anhang 4

(Paolo Bavastro/Aktive Sterbehilfe) + Tod Repertorium: (Mirilli) + Anhang 5 (Birgitt Bahlmann/Anna von Münchhausen) + Anhang 6 (Floris Reitsma) + Anhang 7

(Johannes W. Schneider/Christian Schüle - aus "Christ & Welt") + Anhang 8 (Lia Bello) + Organspende (Rosina Sonnanschmidt/Hinrich Baumgart) + Psychopomp




Ant-t. schläfrig + schwach/SCHLEIM/Face pale blue with cold sweat. Rattling of mucus in airways. Prior to collapse nostrils flare. quivering of chin.

Ars. Mager und fordernd/ausgezehrt/eingefallen/ruhelos/angsterfüllt/Schweiß klebrig


Camph.: Icy coldness of body, breath cold. Prior to collapse patient refused covers.

Carb-v. Face blue, head hot with hot perspiration, body is cold. Bloating in abdomen. Prior to collapse, much belching and desire to be fanned


Cupr-met.: Muscles of hands, feet, jaw contracted. Skin blue. Foam at mouth.





Laur. AtemNOT/Zyanose/Gesicht krampfhaft verzerrt



Oci-sa. in Hinduismus Sterbende auf der Zunge gelegt um Sünden abzuwaschen. Wird mit dem Tote verbrannt.

Op. euphorisierend

Pap-r. w  = Klatschmohn/= Poppies/= Feuerblume/= Klaproos/Positiv: Hilft auf die Erde zu in- und exkarnieren .

Pap-s. euphorisierend

Phos. Angst/zittrige Schwäche/erschöpft/beklemmt/erregt/EMPfindlich gegen Sinneseindrücke


Tab. collapse of the circulation with cold sweat and FEAR of death

Tarent. UNruhig




Verat. collapse of the circulation with cold sweat and FEAR of death.

Viscum fraxini.


Chlol. verlängert den Sterbeprozess/= älteste synthetische Schmerzmittel


Vergleich: Siehe: Todesgruppe + Miasm Tuberkulin.


„Philosphieren ist sterben lernen“


Der Mensch soll spätestens mit 63 Jahren von der Bühne des Lebens abtreten, sofern sich Zeichen der Gebrechlichkeit einstellen, um nicht dem Allgemeinwohl zur Last

zu fallen/nicht Platon selbst, die Altersweisheit sein Eigen nennen wollte.


"Wir wollen gehen, ohne zu vergehen".




Vorwort/Suchen.                Zeichen/Abkürzungen.                                    Impressum.